Commentaria in Genesim
Prophecy and Blessing of Issachar
14. ISSACHAR A STRONG ASS.—In Hebrew it is, Issachar a bony ass, that is, robust and strong like a bone, for the labours of agriculture, and for carrying his fruits and produce to the sea, where he may sell and distribute them at a higher price through other cities and nations. For the lot of Issachar was pleasant and fertile in oil, wine and grain. So St. Jerome. Whence the Chaldee renders: Issachar rich in substance; but the Septuagint render: Issachar desired the beautiful. Perhaps for chamor, that is, ass, the Septuagint read chamad, that is, he desired: for the letters are very near. Moreover, the tribe of Issachar was bony and strong in war: as appeared in the war against Sisara, Judges 5, 14, and in the wars which the Zabulonites waged for David.
RESTING BETWEEN THE BOUNDS,—as if to say: Issachar will not give himself to navigation, as Zabulon; but feeding himself on his lot and country, he will stay at home, and there dwell quietly between the limits and borders of the other tribes. Whence Moses, Deuteronomy 33: “Rejoice,” he says, “Issachar, in thy tabernacles,” as if to say: Issachar will keep to his own seats; content with his own resources, neither fearing nor coveting his neighbours.
15. HE SAW REST THAT IT WAS GOOD,—as if to say: Issachar knew, and therefore preferred and embraced a quiet and rustic life that is comfortable. For in a quiet life flourish wisdom, virtue, peace, agriculture, and thence the fruits of the fields and wealth: all which not only war, but also commerce, namely the cares of the merchant and of seafaring, drives away or hinders.
Hence the Issacharians, being quiet, were devoted to the studies of wisdom, as is plain from 1 Paralipomenon chap. 12, verse 32. Beautifully and truly Horace:
Happy he who, far from business, Like the ancient race of mortals, tills his paternal fields with his own oxen, free from all usury.
Hear Cicero in Cato Major on farming: “In my opinion, at least, I do not know whether any life can be happier: and not only by reason of its duty, because the cultivation of the fields is salutary to the whole human race, but also by the delight I have mentioned, and the fullness and abundance of all things which pertain to the sustenance of men and even the worship of the gods. Nothing can be more fruitful in use, nor more ornate in appearance, than a well-cultivated field,” etc. A little before: “I come now to the pleasures of farmers, in which I take incredible delight.” See what was said in chapter 2.
AND THE LAND THAT IT WAS EXCELLENT.—The Septuagint, that it was fat; the Chaldee, that it was fruitful, namely most fertile in grain, wine and oil, which Moses, Deuteronomy 33, 19, calls the hidden treasures of the sands.
HE PUT (like a bony ass) HIS SHOULDER TO BEAR,—the rustic burdens already mentioned.
AND BECAME A SERVANT UNDER TRIBUTES,—as if to say: Issachar preferred to lead a quiet life with tribute, rather than, being immune from it, be harassed by wars, or be enlisted into the army of Solomon and of other kings; for commonly the rustics are burdened with taxes beyond others, from which soldiers are exempt.
Allegorically, by Issachar St. Ambrose understands Christ, St. Hippolytus the Apostles. “Issachar,” says St. Ambrose, “is called reward, and therefore is referred to Christ, who is our reward, because we merit him for the hope of eternal salvation not by gold, not by silver, but by faith and devotion.” And soon after: “And so, to call the Gentiles to the grace of his resurrection (for this is the fat and fertile land, which brings forth eternal fruits, fruits a hundredfold and sixtyfold), he put his shoulder to the labour, submitting himself to the cross, to bear our sins.”
Tropologically, Issachar is the quiet and peaceful Christian, and most of all he who leads the religious life. For he, first, gladly takes up the yoke and labours of religion, namely of austerity, discipline, humility, abstinence and obedience, and can say to God with David: “I am become as a beast before thee, and I am always with thee.” Secondly, he is meek, and enjoys continual peace and quiet of mind. Thirdly, he is free for the spiritual husbandry of his soul, and from it gathers great fruits of virtues. Fourthly, he thence grows strong, and becomes most robust to endure all hard things or undertake arduous ones. Fifthly, he pays a threefold tribute. First, of religious worship, obedience and love to God; second, of love, justice, compassion and mercy to his neighbour; third, of continence and mortification to himself. So Pererius. Whence Peter Chrysologus, serm. 29 on Matthew: “As Issachar, so also the good man, contemplating eternal rewards and heavenly rest, readily submits his shoulder to labour, and becomes a servant under tributes, while he pays to God the tributes of good works.”
Piously and aptly Abbot Nesteros in the Lives of the Fathers, book V, chap. 15, being asked how he had lived so peaceably in the monastery, and in every tribulation had learned to keep silence and patience, replied: “When at the beginning I entered the community, I said to my soul: You and an ass are one. For as the ass is beaten and does not speak; suffers injury, and does not answer: so also you; as it is also read in the psalm: I am become as a beast before thee, and I am always with thee.”
Hear the sayings of the Egyptian Fathers in the same place, on the means by which the quiet and holiness of the religious soul is acquired.
“The first virtue is the guarding of the mouth.
“Blessed is he who endures labour with thanksgiving.
“There is no stronger virtue than to despise no one.” Whence also Abbot Pimenius in the same place, book VII, chap. 39, to one asking a way of living quietly and piously, gave this: “Despise no one,” he said, “judge no one, speak ill of no one: and God will give thee rest, and will establish thy seat without disturbance.
“To humble oneself and despise oneself is a wall for the monk.
“Resolve with thyself never to do evil to any man, but to have a pure heart toward every man.
“In all things to do violence to oneself; this is the way of God and the work of a monk.”
Abbot Pastor in the same place, book V, says: “Where thou seest zeal of any against thee, there do not remain, because thou wilt not profit.”